Category Archives: Imam Rabbani Letters

Part 2 of 2 – On those kuffaar/mushrikiin who NEVER received the da’wah and message of Islam and/or heard of Rasulullah ﷺ

As-Salamu ‘Alaikum

A californian contended thatImam Ghazali was of the opinion that people outside of Islam can possibly attain salvation, and that he adheres to it.

Firstly dear Muslims – ‘Aqaid are NEVER based on the opinions of scholars or anyone, but rather based on unambiguous verses of the Quran and the Holy Prophet ﷺ. It is a crime against the noble Imam Al-Ghazali to suggest that he happened to have an “opinion” on a creedal matter, more so on a matter upon which the Quran says very clearly and unambiguously:

But I say: Indeed, the majority of the christian Romans and Turks of these times shall be included in the mercy in-sha-Allah. I imply the people who reside in the distant regions of Rome and Turkey, and the da’wah [of Islam] has not reached them. These people then, are of three categories:

[One] Category: Even the name “Muhammad”, sal Allahu ‘alaihi wa sallam, did not reach them. Then they have an excuse.

And [a second] category: His [our Master Rasulullah ﷺ] name and accolades reached them; and what was manifest upon him [ﷺ] as miracles, and they live conjoined to the lands of Islam, and interact with them [i.e., Muslims]. And they are defiant infidels.

And a category: the third one, between these two [mentioned above]; The name “Muhammad”, sal Allahu ‘alaihi wa sallam, reached them; but his [ﷺ] accolades and attributes did not reach them; on the contrary, since childhood they heard [none other than], ‘there is a liar by the name of Muhammad [al-‘eyadhu biLlah] who claims prophethood” – as our children have [rightly] heard about a liar called muqaffa’, he claimed that Allah sent him, and challenged people to disprove his claim to prophethood.

These people then are in the implication [i.e., jurisdiction] of the first category of people; for even though they heard his name, they heard the opposite of his attributes, and this [misinformation] will not goad them to seek further.

—————————————————————————————

Before we go on to examine Imam Ghazali’s quote and the disgraceful butchering of it by the californian, a couple of things should be noted here:

Rahmah or mercy does not necessarily refer to paradise, but rather protection from fire alone is a great mercy. Just being annihilated is a great mercy, as proven by the sayings of our Master ‘Umar, radzi Allahu ‘anhu:

الدر المنثور – السيوطي

It has been narrated through ‘Umar ibn Al-Khattab [radzi Allahu ‘anhu] that he heard a man reciting [the verse 76:1 of the Quran, translation of meaning:] “Verily there has come a time upon man such that he was in utter oblivion”; and ‘Umar [ibn al-Khattab] said, “If only this eventuates”

الطبقات الكبرى – إبن سعد

It has been narrated through ‘Abd-Allah bin ‘Aamir bin Rabee’ah, he said: I saw ‘Umar ibn Al-Khattab [radzi Allahu ‘anhu], he took a blade of hay from the ground, and said, “I wish I was this blade of hay! I wish I wasn’t created! I wish my mother never gave birth to me! I wish I was nothing! I wish I was obliterated!”

Sayyidina ‘Umar’s saying validates the statement of Imam Rabbani that those kafirs who NEVER heard of Prophet Muhammad ﷺ or Islam, they shall be annihilated into oblivion [according to his interpretation of the texts], as Islam is a REQUISITE to enter paradise as is openly stated in the Quran, and the place for accepting Islam is this world. (Click Hereto read the letter). His statement establishes the fact that being rendered non-existent is indeed also an unimaginable mercy in itself.

Of course, there are other interpretations on this matter of people who NEVER heard of Islam, by other scholars too, which state that those disbelievers in Islam who did not hear of the Prophet or his call to worship Allah alone, shall be presented the message and tested on the Day of Judgment itself – this is an interpretation Imam Rabbani does not subscribe to, as mentioned in his letter linked above.

Of course none of the interpretations of the noble scholars contradict the Quran and Sunnah, as the Quran itself states:

وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولً

Translation of meaning: And We would not punish until We send a messenger. [Holy Quran 17:15]

By The One who owns Muhammad’s life [i.e., Allah], there isn’t anyone from this nation [i.e., the people he is sent to preach to] jew or christian who has heard about me and he dies not believing in what I have been sent with, except that he is a companion of the inferno. (Sahiih Muslim)

Please note very carefully my usage of the word “interpretation” as opposed to “opinion” which is not the right word to use here.

Going back to the quote of Imam Ghazali, my questions to this person are:

Is Imam Ghazali talking generally about ALL infidels?

OR

Is Imam Ghazali talking only about those whom the Prophet’s name had not yet reached in his times?

Are we still living in Imam Ghazali’s times?

Has da’wah not progressed further since then?

IN OUR TIMES, are the people of distant lands of the kafir world not connected to the Muslim world through the media like internet, television, etc.?

How many people in these times have not heard of the name of our Master Rasulullah ﷺ or his ennobled qualities, and his message to worship Allah alone?

How many people in these times have heard nothing but the opposite of the noble qualities of our Master Rasulullah ﷺsince childhood, and have never heard of his true qualities?

MOST IMPORTANTLY – Based on what Imam Ghazali said in the quote above about the people who never heard about our Master Rasulullah ﷺ (or heard nothing other than the OPPOSITE of his noble attributes), how can you deduce a general, universal statement saying that ANY people outside of Islam can attain salvation?

What Imam Ghazali said is perfectly in line with the Quran and the hadith interpretations given by ALL Ahlus Sunnah scholars of Islam – that anyone who did not hear of our Master Rasulullah ﷺ or his message to worship Allah alone – he is the same as the people in the times of fatrah, and there are varying interpretations of scholars in regards to such a person who never heard of Allah’s Prophets.

Those who have heard the name of our Master Rasulullah and Islam,
and yet die outside of the religion of Islam –

Such people are damned kuffaar, they shall not attain any salvation or redemption or intercession. They are everlastingly doomed to suffer in the inferno.

No scholar of the Ahlus Sunnah including the noble Imam Al-Ghazali holds a belief contrary to this as it is based on explicit and unambiguous verses of the Quran, and rigorously authenticated and mass transmitted ahadiith.

See the verse 3:85 and the hadith quoted above.

He makes a general statement saying that there is a possibility of salvation outside of Islam and he attributes it to the noble Imam Al-Ghazali (may Allah sanctify his secret). IF he was referring to those people who have never heard of Islam or our Master Rasulullah, and die in such a state, he should state that qualification very categorically, and explain Imam Al-Ghazali’s true stance crystal clearly – or else he is only spreading misinformation that amounts to rejection of the Quran’s unambiguous verses.By making such a generalized and open-ended statement, he is very slyly lying against the Quran, Hadiith, and a legendary scholar of the Ahlus Sunnah in order to corrupt the ignorant masses’ basic belief or plant doubts in their hearts regarding it – all to please his kafir masters, thus cementing his status as a damned munaafiq.The damnation of Allah and His angels befalls the face of such a satan who ventures out to corrupt the beliefs of Muslims, notwithstanding simultaneously slandering and waging war against a noble waliyy of His! May Allah guide him to calling people towards His Tawhiid or grant this munaafiq a very painful death very soon and cleanse the earth of him. Aameen, by the tawassul of the Prophet ﷺ.

Those who have NEVER heard the name of our Master Rasulullah or
Islam, and die in that state –

The Ahlus Sunnah’s Ash’ari belief is that such people have an excuse that they never got the message and that in light of the verse 17:15, they can escape hellfire.Since the outcome of such people is not mentioned unambiguously, scholars have varying interpretations in regards to such people.Imam Rabbani’s interpretation is the soundest, which states that they shall be annihilated into non-existence, and shall neither enter everlasting inferno, nor everlasting paradise as Islam is a condition for entering paradise. As proven above from our Master ‘Umar’s saying and as common sense itself dictates, being rendered non-existent and not being thrown into the everlasting inferno is a great mercy in itself.Some other scholars’ interpretations of the texts indicate that that they shall be given the da’wah of Islam on judgment day itself and those who accept shall be saved, while those who reject shall be thrown into the inferno everlastingly. This is an interpretation that Imam Rabbani says does not appeal to him, as judgment day is the time for the establishment of results rather than the field of accountability as this earth is.

———————————————————————————-

The major million dollar questions to such a so called ‘scholar of Islam’ are:

Why are you not calling people to reject false religions and accept Allah’s Tawhiid and Islam?

Why are you not working to ensure that da’wah reaches every nook and cranny of the globe?

Why are you hobnobbing with the leaders of these false religions – openly asserting that you have no intentions to alter their convictions towards Islam, no intentions to refute & negate their filthy beliefs, and no intentions to do your part in ensuring that the sales of beer and pork rinds are eradicated and Allah’s Tawhiid is accepted with salah and zakat established on the entire planet?

If you say that you’re trying to spread Islam through your supposed good manners, adab, and good character as opposed to blunt refutation & negation of their putrid & false beliefs, openly and explicitly calling towards the fragrant purity of Allah’s Tawhiid – then – we ask you:

Are your good manners, adab, akhlaq, etc. better than those of our Master Rasulullah ﷺ and our father Ibrahim ‘alaihis salam? What does the Quran say about them? Did they not explicitly and openly break idols and call people to give up worshiping idols and give up all false religions and tell them to accept Allah as their God?

Did our Master Rasulullah ﷺ not openly tell the christians to give up the repugnant, false belief of trinity and accept our Master ‘Eisa, ‘alaihis salam, as Allah’s created slave & prophet, and himself as Allah’s Last Messenger?

—————————————————————————–

It is then proven beyond a shadow of doubt that the person is a liar and a fitnah-mongering munaafiq under the illusion of being a “Muslim scholar” (as are all other “scholars” like him and with him) – may Allah guide him to calling towards His Tawhiid or damn him for trying to extinguish His light by propagating blasphemies, worse yet by twisting the words of the noble imams of the Ahlus Sunnah like Al-Ghazali (may Allah sanctify his secret) and then preaching it as Islamic creed.

w-Allahu waliyy-ut-tawfeeq.

edit on 11 June 2014 – small translation error corrected. i missed the word “christian” from translation of Imam Ghazali’s quote.

A very popular utterance by many confused idiots / jaahils / munaafiqiin / zanaadiq:

” Not all nonMuslims can be called kuffaar. “

The Challenge:

1 – Bring forward the SHARI’AH’s definition (not linguistic definition from dictionary) of ‘kafir’ from Quran, Hadiith, and the sayings of sahaba and MUJTAHID scholars of Islam. In other words – WHO – do the Quran, Hadiith, and the sayings of sahaba and MUJTAHID scholars of Islam – call as ‘kafir’?

2 – Islamic knowledge is based in Arabic. Bring forward the ARABIC Shari’ah term for all these people who are “nonMuslim but not kafir” from the Quran, Hadiith, and the sayings of sahaba and MUJTAHID scholars of Islam.

3 – Bring forward the SHARIAH’s definition (once again, not a linguistic one) for whatever Arabic word you answer in regards to question 2 – from the Quran, Hadiith, and the sayings of the sahaba and mujtahid scholars of Islam. In other words – WHO – do the Quran, Hadiith, and the sayings of sahaba and MUJTAHID scholars of Islam – call as [your Arabic word based on SHARI’AH TERMINOLOGY for ‘nonMuslim but not kafir’]?

4 – Finally, bring forward the SHARI’AH’s definition for who or what is a “believer” – from the Quran, Hadiith, and sayings of sahaba & MUJTAHID scholars.

You need to bring forward the original quote, name of the book, name of author and page number. A scan would be much appreciated. In case of Quranic verses and ahaadiith, YOUR & CONTEMPORARY scholars’ explanations & commentary DO NOT COUNT. You need to bring forward the verse/hadiith IN ARABIC, with the English translation, AND the ARABIC explanations and commentary from SAHABA & MUJTAHID SCHOLARS, with English translations, and of course state the name of book, name of author, and page number.

The day someone brings a TO-THE-POINT answer to the above challenge, without avoiding the direct questions, I will take back the insult of calling such people “confused person / jaahil / munaafiq / zindiiq” and apologize on this same blog. Until then, you DESERVE one of those names FOR SURE.

Dear convert brothers and sisters, please note that the above does not apply to you as you are in the learning phase of Islam and your desire for knowledge and the right answers is nothing but PRAISEWORTHY.

————————————————————————————————————————–

In the mean time, for the sensible Muslim brothers and sisters, just as a reassurance, please see below for proofs on:

Q: Who is a kafir (infidel / disbeliever)?

A: ANYONE who does not accept our Master Rasulullah ﷺ as Allah’s last & final messenger, he is a kafir, and every kafir is promised everlasting hellfire by Allah in the Quran, lest he become Muslim before dying.

I am copying and pasting the proofs that I have stated in another page of this blog, and also linking to more posts on the same topic. It’s a sad day in Islam, when we have to clear doubts posed by resounding ignoramuses on something as basic as who is a Muslim and who is a kafir.

Rasulullah ﷺ CLEARLY stated that any jew or christian who heard of him, and yet did not believe in Islam – he will everlastingly suffer in hellfire.

By The One who owns Muhammad’s life [i.e., Allah], there isn’t anyone from this nation [i.e., the people he is sent to preach to] jew or christian who has heard about me and he dies not believing in what I have been sent with, except that he is a companion of the inferno. (Sahiih Muslim)

… and his ﷺ saying ‘there isn’t anyone from this nation [i.e., the people he is sent to preach to] who has heard about me’ refers to ALL people from his own times until the day of judgment, and it is imperative that they accept his following; and indeed, the mentioning of jews and christians is a warning to those other than them too, for they have a book; for if this is said in relation to them who had received books, then the others who do not even have a book [i.e., kafirs other than jews and christians] are more primarily [i.e., severely] warned; and Allah knows best. (Sharh of Sahiih Muslim by Imam An-Nawawi)

In other words, like ALL scholars of Islam, Imam Nawawi says that christians and jews are rather the beginning of kafirs, that is, despite having been given books previously, they too are kafirs, and indeed the others are only worse and severe kafirs.

Translation of meaning: Indeed, those who deny (i.e., commit kufr) Allah and His Messengers, and those who wish to separate Allah from His Messengers [i.e., those who claim to have belief in Allah but not in His Messengers] saying “we believe in some but we reject others”* and those who seek to establish a common ground between iman (faith) and kufr (disbelief) – they are patently kafirs**; and We have prepared for the kafirs a humiliating, painful punishment. And those who believe in Allah and His Messengers, and do not distinguish between any of the Messengers, they shall be given their due rewards, and Allah is the Most Forgiving Most Merciful. [Holy Quran 4:150-152]

* This verse is revealed in relation to jews and christians. the jews claim to believe in Abraham, Moses, and other prophets, but rejected ‘Jesus and our Master Muhammad, while the followers of Jesus claimed to believe in him but rejected Prophet Muhammad. salawatullahi ‘alal ambiyaai wal mursaleen.

** This means that rejection in even one single prophet is rejection of all of them. It also means that those who seek to establish a common ground between Islam and kufr are also kafirs and simply not Muslims.

Translation of meaning: THE ONLY religion acceptable to Allah is Islam; and the people of the book (jews and christians)* should not dissent therefrom due to envy, after receiving knowledge**; and who ever disbelieves (commits kufr) in the signs of Allah, then indeed Allah will swiftly call them to account – And then if they argue with you [o beloved Prophet], then tell them: “I bow my head in Allah’s court” and say [o beloved Messenger] unto the people of the book and the unlettered ones***: “Do you too submit [by bowing your necks in Allah’s court]?” Then if they submit [by bowing their necks in Allah”s court, following you], they have achieved guidance; and if they turn [their faces] away, then your duty is only to propagate [the message], and Allah sees His slaves. [Holy Quran 3:19-20]

* This verse was revealed due to the jews and christians disputing the Messenger-hood of our Master Rasulullah.

** Indeed they have witnessed descriptions and prophecies in their own books regarding our Master Rasulullah, and had recognized our Master Rasulullah as being Allah’s Messenger who was prophesied in their own books. The reason for their dispute was envy and love of worldly riches and fame.

*** the unlettered ones here refers to the other Arabs who were not jews and christians.

Translation of meaning: Then if they believe as you believe, they would have attained guidance; and if they turn back, then they are in pure schism; then [o beloved Prophet] Allah shall suffice you against them, and He is All-Hearing All-Knowing. [Holy Quran 2:137]

Translation of meaning: Say [o beloved Prophet]: O people of the book! “You are upon nothing unless you establish the Torah and the Injeel and ALL the revelation that has come to you from your Lord”* ; and indeed it is the revelation that has come to you from your Lord [o Messenger] that increases in most of them in mischievous obstinacy and kufr; but you do not worry [o beloved Messenger] over this nation of kafirs. [Holy Quran 5:68]

* “ALL the revelation that has come to you from your Lord” refers to the Holy Quran. ALL the previous books contain prophesies regarding Prophet Muhammad and his noble description, peace be upon him, and command their followers to declare belief in him when he appears. Therefore, there can NEVER be true following of the Torah or the Injeel unless and until one accepts Prophet Muhammad and all that he brought with him.

Translation of meaning:Those who follow the Messenger, the unlettered prophet, whom they find prophesied in the Torah and the Injeel [that] he [shall] command them to what is just and forbid them what is evil, and [he shall] make permissible on them what is pure and prohibit on them what is impure and [he shall] remove their burdens and the yokes upon them*. Then those who declare faith in him [being a Messenger] and honor him and help him and follow the light that has come with him**, are the ones who have attained victory. [Holy Quran 7:157]

* they had some strict commands that were difficult for them follow

** the light that has come with him refers to the Holy Quran, as per the exegetes explanations.

Translation of meaning: Muhammad is the Messenger of Allah, and those who are with him, are hard against kuffaar, [but] compassionate amongst each other. Thou wilt see them bow and prostrate themselves (in prayer), seeking Grace from Allah and (His) rida. On their faces are their marks, (being) the traces of their prostration. This is their similitude in the Torah; and their similitude in the Injil: like a seed which sends forth its blade, then makes it strong; it then becomes thick, and it stands on its own stem, (filling) the sowers with wonder and delight. As a result, it fills the kuffaar with rage at them. Allah has promised those among them who believe and do righteous deeds forgiveness, and a great reward.[Holy Quran 48:29]

Translation of meaning: And when Jesus, the son of Mary, said, “o children of israel! I am Allah’s Messenger unto you, attesting the Torah before me, giving glad tidings of the prophet to come after me, whose name shall be Ahmad.” And then when he [the prophet Ahmad, i.e., Muhammad] came to them with clear signs, they said, “this is open sorcery.” [Holy Quran 61:6]

Translation of meaning: Say [o beloved Messenger]: “O people! I am Allah’s Messenger to ALL of you; it is Him to whom belongs the kingdoms of the heavens ad the earth, there is no god EXCEPT HIM, he grants life and death. Then declare belief in Allah and His Messenger, the unlettered prophet, who believes in Allah and His commands- and follow him (the Messenger, the unlettered prophet) so that you may achieve guidance. [Holy Quran 7:158]

Translation of meaning: Those who have been given the book*, recognize him [the last Messenger] as they recognize their sons, and indeed, there is a group amongst them that knowingly conceals the truth. [Holy Quran 2:146]

Translation of meaning: And when a book comes to them from Allah (i.e., the Quran) that confirms that which exists in their own book* (i.e., the Torah), and previously [by the virtue of the prophet to arrive] they had prayed** for victory against the disbelievers [of the previous scriptures]; and when [that prophet] known to them [by their scriptures] reached them, they disbelieved*** in him (i.e., committed kufr); then Allah’s curse be on the kafirs. [Holy Quran 2:89]

* This verse is in relation to jews. “That which exists in their own books” refers to the descriptions of the qualities and prophesies in the Torah regarding our Master Rasulullah ﷺ. (Khazin)

** Before our Master Rasulullah ﷺ arrived, these same people, the jews, used to pray to Allah to grant them victory against the disbelievers [in Seyyidina Musa and the Torah] by virtue of the noble prophet yet to arrive, i.e., our Master Rasulullah, since he has been abundantly prophesied in their scriptures in their uncorrupted form.

*** this disbelief was due to envy towards our Master Rasulullah ﷺ and love of worldly wealth and status.

Translation of meaning: Indeed those who disbelieve* from the people of the book, and the polytheists/pagans, they shall be in the fire of hell, therein to abide for ever; they are the worst of creation. Indeed, those who believe and do righteous deeds, they are the best of creatures. [Holy Quran 98:6-7]

* As is established by the verses above, that disbelief is to disbelieve in ANY Messenger of Allah. Anyone who disbelieves in the Prophethood of our Master Rasulullah, is a kafir – be he a jew or a christian or anyone.

Translation of meaning: And they [people of the book] say ‘be jew or Christian and you shall attain guidance’. You say, ‘Rather we adopt the ways of Ibrahiim, who was bereft of all falsehood and he was not from the pagans’* [Holy Quran 2:135]

* This contains a rebuking on the jews and christians that you are pagans/kafirs and so your claims of following the ways of Ibrahiim, peace be upon him, are void, and after that Muslims were addressed to tell the jews and christians [as stated in verse 2:136]

The one who is not deterred by a genuine need, or an unjust ruler, or a disabling illness, and he is dying without performing the Hajj, then he may die a jew if he wishes, or if he wishes a christian. (Sunan Daarimi)

This alone is an excellent indication that jews and christians are NOT accepted in Allah’s court. The enemies of Islam pretending to be Muslim scholars cannot play with rhetoric here twisting the context like they do at other instances saying “oh, but that’s only in case of war” or “but that is only said in regards to some rabbis” and so on. This hadiith VERY CLEARLY just expresses Rasulullah’s ﷺ disdain for jews and christians in a blanket form. The context is Hajj, as is clear, and the Master ﷺ says that anyone who is capable to go for Hajj and doesn’t, then he might as well die a jew or a christian and expresses dissociation from such a person. The manner of expression in the hadith expresses nothing BUT disdain and unacceptance of jews and christians.

19) Rasulullah ﷺ commanded to do the opposite of jews and Christians. Plentiful are the ahadith that state such. This is but one example.

إِنَّ الْيَهُودَ وَالنَّصَارَى لَا يَصْبُغُونَ فَخَالِفُوهُمْ

The jews and christians do not dye (their hair and beard), therefore you do the opposite of it. (Sahiih Bukhariy)

If Muslims and jews and christians are equal, why will we be commanded to not behave like them in matters exclusive to them in a multitude of ahadiith.

20) Please see the qualities of the Muslims amongst each other as stated in verse 48:29 presented above. If the jews and christians were not kafirs, would our Master Rasulullah command thus in regards to them forbidding us to honor them?

Do not initiate the salam with jews and christians, and if you meet them in the street, then force them to take the narrowest path. (Sahiih Muslim)

——–

Our Master Rasulullah’s ﷺ messengerhood abrogates ALL previous nations [that is, the nations following the laws of previous prophets and their books].

Of course the one who has NEVER heard of Prophet Muhammad ﷺ or Islam, he has an excuse with him UNTIL he hears about him ﷺ. If he worships the sun or the moon or idols or does not believe in Allah, HE TOO is a kafir/mushrik, but he is not mukallaf (accountable), UNTIL he hears about the Prophet ﷺ and Allah’s Tawhiid. See this letter by Imam Rabbani for more info on such people.Click Here

——–

To refresh your memory and see further quotes from CLASSICAL MUJTAHID SCHOLARS of Islam, please see the below:

See what Qadi ‘Ayyad says here in his Ash-Shifa, regarding those who do not accept someone outside of Islam as a kafir –Click Here

Think about who jizyah would be imposed upon in these times, if ever there was an Islamic state. People’s awareness and information levels in these times are far more than the kafirs in the past times –Click Here

Read this very well and see what scholars say in regards to people of other faiths, and also notice how zanaadiq and hypocrites misrepresent the meanings of the Quran –Click Here

Read this verse and its tafsir which clearly state that christians and jews are kafirs, others only being worse, and once again see how the kafirs pretending to be Muslim scholars distort the meanings of the verses of the Quran –Click Here

Read the explanations by scholars of tafsiir here on the fact that IN MATTERS OF BELIEF ahl al-kitab, kafir, mushrik is one and the same thing. Only in matters of fiqh, marrying their dhimmi women or eating their slaughter, christians and jews have different rulings. They are called ahl al-kitab only because the Prophets that they claim to associate with, were indeed given books by Allah. –Click Here

——–

There is an unending list of evidences from the Quran, Sunnah, words of sahaba and MUJTAHID scholars on who is a kafir and who is not. The above would more than suffice as a convincing snapshot of evidences for someone genuine who works to please Allah, as opposed to someone who wears the leash of his kafir masters on his neck.

Those satanists who seek to pplease their kafir masters and dilute the beliefs of Muslims, shall NEVER succeed and they are only buying hellfire with their own hands when they set out to make such ludicrous claims on the VERY BASICS of Islam. May Allah curse their faces.

In sha Allah in due time, EVEN more shall be come on this topic that will EXPOSE the filthy swine who pretend to be scholars of Islam in the skin of lambs (this thing is so basic, the entire literature of Islam will testify to it, yet sadly, for Muslims who only know English, these zanaadiq try their best to confuse their minds and plant doubts in their hearts, la’anahumuLlah).

And Allah Alone grants success, and there is no success except by Him.

Part 1 of 2 – On those kuffaar/mushrikiin who NEVER received the da’wah and message of Islam and/or heard of Rasulullah ﷺ

As-Salamu ‘Alaikum

I had wanted to synthesize this letter from Imam Rabbani along with a few other senior scholarly quotes to present a comprehensively critical analysis on the topic.

However, procrastination and other commitments got the better of me, in addition to concerns about the planned long post/topic becoming too lengthy and terse to be digested in one go by the novice reader.

Therefore I am presenting this topic in 2 parts. Each part is both a stand alone analysis, as well as connects perfectly well with the other part.

This topic is crucial in diffusing some of the confusion caused by the hypocrites pretending to be scholars of Islam. Further on how the hypocrites cause confusion abusing this topic, will be said later in the other part, bi idhniLlah.

In sha Allah, it shall be of benefit to the reader.

TRANSLATION OF LETTER 259 STARTS ———————————————————–

On the benefits of [Allah’s] sending messengers and that in the realization of Wajib Al-Wujuud Ta’ala the mind is unsteady, and on the special judgment that pertains to the people of the mountains, the mushrikiin of the times of fatrah [between the arrival of two prophets], and the children of the mushrikin [i.e., all kafirs] of dar al-harb, and investigation into prophets being sent to the land of India in the previous nations – and the necessary elucidation pertaining to it – penned towards Makhduumzadah Khawajah Muhammad Sa’eed, qaddasa sirrahu, who is a melting pot of both ‘aqli [i.e., logical and rational, pertaining to the intellect] and naqli [i.e., transferred and taught through authentic chains of narration] knowledges and superior affinities [to/from mashayekh]:

All praise is due to Allah Alone Who guided us, and never would we have been guided had Allah not guided us. Verily, the messengers of our Lord have come with the truth.

Through what discourse can one thank the blessing of the sending of the messengers, ‘alaihimus salatu was salam, and through which heart can such a bliss be acknowledged to the extent of its rightful due, and where are those limbs that can recompense the dues of this supremely exalted blessing by doing righteous deeds. If these most exalted of men did not exist, who would have guided us nincompoops towards the existence of The Creator and His Tawhid.

Philosophers of ancient greece, despite being big thinkers, could not be guided towards the existence of The Creator and attributed the existence of the universe to time, but when the sun of the da’wah of the prophets, ‘alaihimus salatu was salam, came up, shining bright, then the latter ones of the philosophers refuted the religion of their earlier ones by the blessings of the light brought by the da’wah of the prophets, ‘alaihimus salatu was salam – and accepted the existence of The Creator, Jalla Shanahu, and evidenced the proofs for the existence of Haqq Ta’ala. Indeed, our minds are dimmed from this task [of giving the proofs of the existence of Haqq Ta’ala] without following the lights of the prophethood and our understandings and influences are alienated from this matter without the auspices of the prophets, ‘alaihimus salatu was salam. Then, it is puzzling what indication our Maturidi masters have taken on some matters like the autonomy of the mind in evidencing the existence of The Creator and His Tawhid, that they have deemed the mushrik people of the mountains as accountable for both of these, that is, the evidencing of the existence of The Creator and His Tawhid, even if the da’wah of messengers has not reached them, and in both of these, have ruled disbelief and stated everlastingness in the hellfire for them. But, we do not understand the ruling of disbelief and everlastingness in hellfire unless it is after clear communication and establishing sound evidence through the sending of prophets. Indeed, there is no doubt that the mind is one of the evidences pointing towards the existence of Allah, but its evidencing does not contain such soundness of proving, that such a severe punishment may be bestowed.

Question: If the dweller of mountains, who is an idol worshiper, doesn’t stay everlastingly in hellfire, then he will go to heaven, and this too is not possible because entering heaven is forbidden on idol worshipers and their abode is hell. Allah Ta’ala, narrating about Sayyidina “Eisa, ‘ala nabiyyina wa ‘alaihis salam, states:

[Translation of meaning]: … Whoever commits shirk against Allah, Allah has forbidden paradise on him, and hellfire is his abode. [Holy Quran 5:72]

and between paradise and hellfire, no other outlet is proven; and even the people of A’araf [1] shall enter heaven after a few days. Indeed then, everlastingness is either in heaven or hell.

This question truly is very difficult. The noble son [Khawajah Makhduum Sa’eed] knows that for a long time this question has been repeated to this ascetic and he hadn’t obtained a satisfactory answer. And whatever the author of Futuhat Al-Makkiyah has stated in response to this question, and proven the sending of prophets on the day of judgment for the da’wah of these people, and their fate in heaven or hell being decided at the acceptance or rejection of that da’wah, is not appreciated and liked by this ascetic – because the hereafter is the domain of results and not the domain of accountability that a prophet needs to be sent therein. After a long time, Haqq Ta’ala blessed me and helped solve this mystery. It was spiritually manifested (through kashf) that these people shall neither stay everlastingly in paradise nor hellfire. Instead, after the rising on the day of judgment and giving accounts, they shall be punished for their sins, and after paying off all rights [i.e., establishing justice], they too shall be annihilated and rendered completely non-existent, just like the animals who are non-accountable. Who shall everlastingness be for and who shall attain everlastingness, when this strange realization was presented in the court of the prophets, ‘alaihimus salatu was salam, they all testified in its favor and accepted it. And the knowledge is with Allah, Subhanahu.

This ascetic finds it quite disturbing that Haqq Ta’ala, despite His Supreme Mercy & Grace, without the sending of clear information through prophets, ‘alaihimus salatu was salam, and only on the basis of the slave’s judgment of mind [regarding His existence], in which there is a great room for mistakes and errors, would send his slave to hellfire, and arrest him in everlasting punishment [as Al-Maturidiy’s madhab indicates to a degree]. Since it is unacceptable to state that they will be rewarded in everlasting heaven despite shirk, as Al-Ash’ari’s madhab [along with Al-Maturidiy’s] proves and since there is no detour between heaven and hell, then the truth really is that which has been spiritually inspired (ilham) to me, that such a person, on the day of judgment, shall be rendered non-existent, after the settling of accounts. And according to the ascetic, the same ruling also applies to the children of the mushrikiin of dar al-harb [who die as children] because entering paradise is dependent on belief, whether that belief is based on original seeking [as would be the case of people who investigate into Islam and then believe] or on subordinated following [as is the case with people born into Muslim families] even though such following is [only] manifested in dar al-Islam, likewise is the case with the children of the ahl al-dhimmah [who die as children], but in their case, belief absolutely doesn’t apply, therefore, their entering heaven is inconceivable, while entering hellfire and staying there everlastingly for a mushrik too is dependent on disbelief being established after accountability, and this too, doesn’t apply in their case. Therefore, their ruling is similar to that of animals, that after being brought back to life, and the accounts being settled and their rights normalized, they shall be annihilated into non-existence. And the same ruling also applies in the case of those mushrikiin who were present in the times of fatrah of prophets [which is the time period between two prophets] and they did not have the opportunity to see the da’wah of any prophet at all.

Beloved son! As much as this ascetic observes and expands his vision, he doesn’t find any single place where our Beloved Prophet’s, sal Allahu ‘alaihi wa aalihi wa sallam, da’wah hasn’t reached. In fact, it feels that just like sunshine, the lights of the da’wah of our Master, ‘alaihis salatu was salam, have reached every place, so much so that it has even reached Yajuuj & Majuuj (Gog & Magog) who are behind a wall. And observing the previous nations, we come to know that such places are very few where a prophet was not sent; so much so that the land of India too, which seems quite alienated from this matter, was also sent prophets, and they have made da’wah towards The Creator, Jalla Shanahu. And in some cities of India, it is felt that the lights of the prophets, ‘alaihimus salatu was salam, are like torches in the pitch darkness of shirk. If someone wants to be certain, then he can be certain and see there is such a prophet that no one followed him at all and no one accepted his da’wah, and there is such a prophet that just one person declared belief on him, and some prophets’ following only amounted to two people, while for some others three people declared belief. A following of more than three people who declared belief on a prophet of India doesn’t seem apparent, that four people might have formed a prophet’s ummah. And whatever the elders of the kuffaar of India have written regarding the existence of Wajib Al-Wujuud Ta’ala and His Attributes, expressing His non-similitude [to creation] and sanctifying Him, as all been taken from the lights of prophethood, because in the previous nations, in everyone’s times, at least one prophet was definitely sent, who has informed of the existence of Wajib Al-Wujuud Ta’ala and its proofs, and regarding His non-similitude and sanctifying Him. If these exalted men did not exist, then how would the blind and disabled intellects of these destitutes wallowing in the darkness of kufr and sin, have attained the wealth of guidance. The lacking intellects of these idiots rule their own selves as worthy of lordship, and do not prove any god other than themselves, as the pharaoh of Egypt had said:

مَا عَلِمْتُ لَكُم مِّنْ إِلَٰهٍ غَيْرِي

[Translation of meaning]: “I don’t know for you a lord other than myself” [Holy Quran 28:38]

[Translation of meaning]: “If you make anyone a god other than me, I shall imprison you” [Holy Quran 26:29]

And when the prophets, ‘alaihimus salatu was salam, informed them that there is The Wajib Al-Wujuud Creator for the universe, then some from amongst these miserably ill-fated people, due to their ugly inclinations, proved that The Creator exists, as a matter of imitation [of the prophets] and pretending [themselves to be like prophets] alleged that He [The Creator] dwells within themselves and based on such blasphemous reasoning, called people to worship themselves.

تعالى الله عما يقول الظالمون علوا كبيرا

Exalted is Allah from what the transgressors [2] say, [by an] infinitely great exaltation.

Here, no idiot should question that if the land of India was sent prophets, then the information of them being sent, would have definitely reached us; in fact, that news would have been almost mass transmitted due to multiple da’wahs. If this is not the case, then that [prophets being sent to India] isn’t either.

In reply to this, we say that the da’wah of these sent prophets was not universal. In fact, someone’s da’wah was to just meant for one people while someone else’s was restricted to a mere village or city. And it is possible that Haqq Subhanahu wa Ta’ala might have blessed a person in a nation or a village with this blessing [of prophethood] and that person would have called the people of that nation or village towards the realization of The Creator, and would have forbidden them from worship of other than Haqq Ta’ala, and the people of that nation or village might have denied him and might have considered him lowly and ignorant, and when the denial and belying would have exceeded all bounds, the the help of Haqq Ta’ala would have come and destroyed them.

Likewise, after some time, another prophet might have been sent to a nation or village, and that prophet too would have enacted the same affair with the people of that nation or village as was done by the previous prophet, and people would have treated the latter prophet too as they did the previous ones. On this analogy, it could have been perpetuating.

In the land of India, plentiful signs of villages and cities being destroyed are found. Even though these people have been destroyed, but those words of da’wah remained amongst their contemporaries.

وَجَعَلَهَا كَلِمَةً بَاقِيَةً فِي عَقِبِهِ لَعَلَّهُمْ يَرْجِعُونَ

[Translation of meaning]: And the word has been maintained safely behind so that they may perchance return [to the right path]. [Holy Quran 43:28]

The news about these prophets sent [to India] would have reached us only if a lot of people were their followers and if a strong following was established. If one person came, and left after doing da’wah for a few days, and no one accepted him, and then another one came and he too did the same thing, and only one person believed with him, and with the third [prophet], a mere two or three people believed, then how could the news have spread and become common. And the kuffaar were all obstinate upon denial and they used to belie those who opposed the religions of their forefathers – then who would have passed [the information] on, and to whom!

Secondly, words like ‘nubuwwah’ (prophethood), ‘risalah’ (messengerhood) and ‘payghamber’ (prophet/messenger), were present in the Arabic and Persian languages due to being common to the da’wah of these Prophets and our Prophet, ‘alaihi wa ‘alaihimus salatu was salam, and these words were not present in the Indian language, that the prophets sent to India might have been called “nabi” or “rasuul” or “payghamber” and have been remembered by these titles.

And furthermore, in response to this question, we state as a contraposition, that even if prophets were not sent to India and even if they did not receive da’wah in their mother tongue – then the ruling on them being that of the people of mountains – that despite their rebellion [against the truth] and claims of godhood, they shall not enter hellfire and shall not be in everlasting punishment – is neither acceptable to the sound mind nor does the rightful spiritual manifestation (kashf) testify to it, because we see some of these dejected, rebellious lowlives in the center of hellfire.

والله اعلم بحقيقة الحال – و السلام

And Allah alone knows the reality of the state. Was-Salam.

———————————————————————————————– END LETTER 259

[1] – Regarding the people of A’araf, they are mentioned in verses 7:46 – 7:49. In fact the Surah itself is called Surah A’araf. The case of the people of A’araf is both slightly off topic to the discussion at hand, as well as pertinent. The verses, the translations of their meanings, and some basic extracts from tafsiir books regarding the verses are given below.

Between them (heaven and hell) shall be a curtain (and this is what is called the A’araf), and on the A’araf will be men* who would know everyone (people of both sides) by the mark [on his forehead]**: they will call out to the Companions of the Garden, “peace on you”: they [i.e., people of A’araf] would not have entered [heaven, yet], but they will have an assurance [of it]. [Holy Quran 7:46]

*As to who exactly the “People of A’araf” will be, there are many different sayings of the mufassireen (exegetes). One is that they shall be those Muslims whose good deeds will be equal to their bad deeds and they shall be stationed on the A’araf. When they look towards the people of paradise, they shall greet them with the salam, when they look towards the people of hellfire, they shall plea to Allah “Our Lord! Do not gather us with the transgressors” and eventually shall enter Jannah.

Another saying is that the Muslims who were martyred in jihad, but they earned their parents’ displeasure (which is a major sin), they shall be stationed onto the A’araf.

Another saying says that those Muslims whose one parent is pleased with them, but another one is displeased with them, shall be kept in the A’araf. From all of this [preceding descriptions] we know that the status of the Ahl Al-A’araf (people of A’araf) is less than that of the Ahl Al-Jannah (people of Jannah).

Mujahid (a senior exegete from the salaf) says that the A’araf shall contain the peacemakers, the pious, the scholars and those who bore hardships – and it shall be for the purpose that people witness the virtues and honor bestowed onto them.

Another saying says that the prophets shall be assembled onto the A’araf and on that high platform they shall be given distinction above ALL of the people present on the day of judgment, and their virtues and esteemed statuses will be made manifest, so that both people of heaven and people of hellfire see them; and so that they [the prophets] assess all of their [the heaven people’s and hell people’s] states and the rewards and punishments handed out to them.

According to these sayings, the People of A’araf will be the top echelon of the people who shall enter heaven, as they are more esteemed in status than other heaven dwellers.

There is no problem with all these sayings, as it may well be possible that people of all categories might be stationed onto the A’araf with a different wisdom behind the stationing of every individual category [of people].

** from amongst both the heaven people and the hell people. The heaven people’s faces shall be white and shiny and fresh. The hellfire’s people’s faces shall be dark, and eyes blue. Such are their signs

The people of A’araf will call to certain men [from amongst the kuffaar] whom they will know from the marks [on their foreheads], saying: “Of what benefit to you is your accumulated wealth and your boastfulness? [Holy Quran 7:48]

[The people of A’araf will address the kuffaar, and point towards the poor Muslims and ask] Are these not the men [whom you considered worthless in the world] and you swore in regards to them that Allah would not show them any Mercy [- have a good look with what honor and bliss they are staying in heaven]? [They have been told:] ‘Enter Jannah: there is no fear upon you, and don’t you grieve.’” [Holy Quran 7:49]

[2] –On transgressors, the Quran says:

وَالْكَافِرُونَ هُمُ الظَّالِمُونَ

[Translation of meaning]: … and the kafirs, THEY are the transgressors. [Holy Quran 2:254]

CONCLUSION FROM IMAM RABBANI’S LETTER:

1. ONLY & ONLY ISLAM can take one to paradise.

2. Those mushrikiin who NEVER got the message of Islam, don’t have Islam. So they can’t be considered as those who shall enter paradise.

3. At the same time, everlasting hellfire is for those who got the message and YET rejected it.

4. So the only logical conclusion which Imam Rabbani understood through ilham, was that these people shall be annihilated into oblivion and non-existence.

5. Also note that Imam Rabbani still calls these people mushrikiin/kuffaar. This is due to the fact that they CAN’T be called ahl al-fitrah because:

a – Ahl al-Fitrah by definition are those who are in the time period between two prophets and in such a time period, the message might have been corrupted beyond recognition or forgotten by people. This is certainly NOT such a time.

b – They (ahl al-fitrah) might not have received the da’wah of Islam through prophethood, but AT THE SAME TIME their innate human instinct stays intact and they DO NOT worship the sun and the moon and idols and so on.

As stated, this can be used as a stand alone discourse on the topic, as well as be connected to the, bi idhniLlah, upcoming parts on the same topic.

There are plentiful hucksters and con men in our times who claim to be followers of Ash’ari and Maturidi ‘aqaid and the ways of the Sufis.

Sadly these shayatiin patently go against the Shari’ah – the ‘aqaid of the Ahlus Sunnah, and the fiqh of the 4 madhhabs of the Ahlus Sunnah – in many many matters.

Examples are:

– Some of them do not pray or fast or go for Hajj or pay zakat, saying that they have reached states such that they don’t need to do these worships. (Question: Was the accountability for worships removed from the sahaba? Did the Prophet ever stop praying, fasting, etc.?)

– Some of them shake hands with women and let women kiss their hands. (Question: Did the Prophet not command against shaking hands with women and touching strange women? Did the khulafaa let women kiss or shake their hands as they were taking the bay’ah of allegience?)

– Some say it’s ok for women and men to not observe hijab rules.

– Some munaafiqin say that the ahl al-kitab, the christians and jews are believers and that they shall not suffer everlastingly in the hellfire, thereby denying a multitude of Quranic verses and sahih ahadiith, leaving Islam and becoming apostates.

– Some ask people not to call people outside of Islam as kafirs, themselves becoming kafirs and calling others to kufr.

– Some ask to honor kafirs and to do anything to please kafirs and to cultivate friendships and affinities to them treating them like our Muslim brothers and sisters. This is kufr and has NEVER been the way of the Ahlus Sunnah, the Ash’aris and Maturidis and true Sufis.

– Some, in order to please their kafir masters, say that kafirs shall not suffer everlastingly in hellfire, but they shall enjoy it, thereby denying the Quran and hadiith and becoming apostates. (Also note how stupid it is to say that hellfire will be an enjoyable punishment!)

– Some ask kafirs to pray for them, without realizing that a kafir’s prayer is nothing but waste.

– Some mock Allah’s laws, like the Shari’ah punishment for thieves and murderers and adulterers, thinking that somehow, they contain more wisdom than the Shari’ah, or to please their kafir masters.

ALL such people, pretending to be Sufis, claim that they have somehow seen some “haqiiqah”, and that everyday common people who read the Quran, hadith, and words of sahaba and scholars, only understand the outwardly Shari’ah but they can’t understand the complex “haqiiqah” that these shayatiin have seen, and they suggest that “haqiiqah” is different to Shari’ah, or even contradictory.

The only “haqiiqah” that these zanaadiq have seen is the filth of their own ugly, diseased hearts, NOT the spiritual enlightenment experienced by true Sufis. It is a great misfortune of Islam and tasawwuf, that such shayatiin and zanaadiq don the cloaks of tasawwuf and con innocent and ignorant Muslims into filling their coffers and satisfying their megalomaniacal desires.

Imam Rabbani – a true Sufi and a mujaddid of Islam and its tasawwuf, an ardent guide of the Naqshbandi tariiqah (he also received ijazas in ALL other tariiqahs), who removed such misguidances that crept into the “sufis” of his times too – strikes a deadly blow to such munaafiqiin who have perverted tasawwuf and the ways of the true Sufis, and says that THERE IS NO HAQIIQAH THAT CONTRADICTS WITH THE SHARI’AH. If something contradicts to the Shari’ah it is NOT haqiiqah in any way, shape or form! Shari’ah and haqiiqah are the essence of each other. They complement and fulfill each other, not oppose each other!

Shari’ah and Haqiiqah DO NOT contradict each other. Any one who suggests such IS NOT a Sufi.

The Quran & Hadith are our Imams and anything that contradicts them, is NOT haqiiqah. Muslims HAVE TO go back to the basics, SPECIALLY focus on the Quran and its tafsiir, and the Siirah of the Prophet ﷺ & the sahaba, ridzwan Allahi ‘alaihim ajma’iin – rather than listen to the cacophonous ramblings of these employees of satan.

Letter follows, and Allah alone grants success.

TRANSLATION OF LETTER 84 STARTS ————————————————————–

Penned towards Sayyid Ahmad Qadiri.

Elucidation on the point that Shari’ah and Haqiiqah are completely the essences of each other; and that the sign of reaching haqq al-yaqiin is that the sciences of that station, and the understandings of those sciences, and the realizations come in accordance to the Shari’ah – and the concerned matters pertaining to it.

May Haqq Subhanahu wa Ta’ala granting us steadfastness on the path of the Shari’ah and turning our complete focus and attention to His Divine Self, grant us liberation from our carnal selves, and grant us total and complete abstinence and disregard for that which is not Him; by the tawassul of the one who is pure of evil gazes, the Sayyidil Bashr, ‘alaihi minas salawaati afdzaluha wa minat tasliimaati akmaluha.

ازہرچہ می رود سخن دوست خوشترست

[Persian saying translated to]: A friend’s saying, is good, regardless how it is said.

Even though what ever is said regarding the friend, it is well below the status of the friend, but still there is an affinity towards the court of Haqq Ta’ala; cherishing this meaning, [the ascetic] braves out and ventures on this topic.

The real and deliberated matter is that Shari’ah and Haqiiqah are COMPLETELY the essence of each other, and in reality are NO DIFFERENT than each other. The only differences are those of summary & details, spiritual manifestations (kashf) & evidencing (istidlal), unseen & witnessed, and working & experiencing.

Those sciences and commandments that have come to knowledge in accordance to the noble Shari’ah, after being attributed with the haqiiqah of haqq al-yaqiin, those very same commandments and sciences become manifested in detail, and bring from the unseen to witnessing, and the strains of labors and responsibilities are lifted [to the state of experiencing]. And the sign of attaining the haqiiqah of haqq al-yaqiin is that the sciences and understandings of this station come into COMPLETE unison with the sciences and understandings of the Shari’ah. As long as even a hair’s worth of difference remains, it is evidence to the fact that until that point, one hasn’t attained the haqiiqatul haqaaiq. And any contrary to the Shari’ah matter or deed that is manifested by the mashayekh of tariiqahs, it only stands on the immediate experience, and the immediate experience is only a point on the path. The ones who reach the terminal points of the terminal destinations are the people of brilliant awareness. Time is dominated BY them. State (haal) and station (maqam) follow into the footsteps of their magnificence.

صوفی ابن الوقت آمد در مثال لیک صافی فارغ است ازوقت و حال

[Persian couplet translated to]: Sufi is only a follower of the momentary state; but the SAFI* is liberated from moments and states. (* Safi is the waliy who reaches the state of haqq al-yaqiin)

Indeed it is PROVEN that opposition to the Shari’ah is the sign of NOT ATTAINING any haqiiqah.

In some mashayekh’s writings it has been mentioned as such that Shari’ah is the skin of Haqiiqah and Haqiiqah is the pulp inside it. Even though this writing informs of the lack of the steadfastness of the speaker, it may be possible that his implication was that the summary is akin to the covering skin compared to the detail, and evidencing (istidlal) is akin to the covering skin when compared to spiritual manifestations (kashf). But great mashayekh of steadiness in their states (ahwaal) do not consider it permissible to bring in these kind of unreal sayings [to explain the matter]; and they DO NOT describe any differences except those between summaries & details or between kashf and istidlal.

One questioner enquired from his eminence Khawaja Bahauddiin Naqshband, qaddas Allahu Ta’ala sirrahul aqdas, that what is aimed diligence (on the path of tasawwuf) and sulook (seeking the path of tasawwuf). His eminence replied that it is so that the summary knowledge manifests itself into detailed realizations and the evidencing process (istidlal) morphs into spiritual manifestations (kashf).

May Allah Ta’ala grant us all firmness and steadfastness on the Shari’ah in both its knowledge and practice, salawatUllahi Ta’ala wa salamuhu ‘ala sahibiha.

One botheration is presented in your good service that the carrier of the letters Miyan Shaykh Mustafa Shureihiy is from the sons of Qadzi Shureih, rahmatUllahi ‘alaih. His fathers and grandfathers used to own plentiful means and channels of economic subsistence and his income was fixed. Now the concerned brother is finding himself in difficulty in matters of subsistence. He has taken his necessary certificates and testimonials with him and commenced towards seeking employment in the military. Please pay attention to him offering your kind consideration and assistance so that his heart feels contented, and is liberated from uneasiness and stress. Can’t give you any more headache than this.

Upon reading this exquisitely magnificent letter, the reader will be able to grasp the following concepts expounded on by Imam Rabbani:

– The exalted status of our Master, Rasulullah ﷺ in front of Allah

– The true worth of prayer/salah/namaz and our Master Rasulullah’s ﷺ love for it. Those juhhaal who are lazy from prayers or think that they have reached such high stations that they are above it, should see that our Master Rasulullah ﷺ, the greatest of Allah’s Messengers, himself loved it dearly and was not exempt from it.

– The blessed companions of our Master Rasulullah ﷺ, inherit abundantly from the peak perfections in creation granted to him, by Allah Ta’ala.

– The esteemed status of Imam Mahdi to arrive, who alongside Sayyidina ‘Eisa, ‘ala nabiyyina wa ‘alaihis salam, will establish the absolute dominance of Islam on this planet eliminating all kufr.

– Exceeding the bounds of the ‘aqaid of the Ahlus Sunnah and the Shari’ah in love and praise of one’s shaykh is no favor but rather injustice to both, the shaykh as well as the Ahlus Sunnah.

– The difference between a karaamah and istidraj and the fact that supernatural feats accomplished by people are simply not an indicator to their status in front of Allah, in and of themselves.

– The true Ahlus Sunnah and true Sufis have nothing to do with the mubtadi’ tafdziilis who are a lighter offshoot of the rafidzi shias. The scholars of the Ahlus Sunnah are united on the fadziilah of the Shaykhayn Abu Bakr and ‘Umar, radzi Allahu ‘anhumaa, above Sayyidina ‘Ali, karram Allahu wajhah.

– The meaning of the term ‘firasah’ of the Sufis, and how it is different from the istidraj of the sinful and the kuffaar.

– The Ahlus Sunnah and true Sufis have always opposed christians and jews and believed that they are kafirs who are debased and downtrodden in front of Allah, the other kafirs only being worse than them. There isn’t a Sunni or a Sufi who thinks highly of or praises christians and jews, unlike the munaafiqiin and zanadiiq who claim to be Sunnis and Sufis in our times.

– There is ABSOLUTELY NO common ground between the esteemed and noble Islamic Tasawwuf and the pure garbage anti-mysticism of kufr, be it the kabbalah of the jews or the mysticism of the mahayana budhhists or hindus or catholics or anyone.

TRANSLATION OF LETTER 293 STARTS ————————————————————

Written towards Shaykh Muhammad Chatri.

In regards to the answers to those questions that he had asked. “I have a [special] time with Allah” has been stated in a Prophetic hadith, ‘alaihi wa ‘ala aalihis salatu was salam, and Abu Dhar Ghaffari, radzi Allahu ‘anhu, has also said likewise – what is the reason for that. And he had asked regarding Shaykh ‘Abdul Qadir Jeylani as stating, “This foot of mine is at the neck of every waliy of Allah” – what is the reality of this matter? And he had asked if the awliyaa on whose necks his (Shaykh ‘Abdul Qadir Jeylani’s) blessed foot lies, only pertains to those awliyaa who were present in his time, or if it refers in an absolute sense to ALL awliyaa.

الحمد لله و سلام على عباده الذين اصطفى

All praise is due to Allah and peace be upon His chosen slaves.

Upon receiving the epistle that you had sent, the ascetic was happy and delighted. How great a blessing it is that friends of Haqq Ta’ala, Jalla wa ‘Alaa, remember people far away [from them].

It was written in your letter that the Blessed Messenger, ‘alaihi wa ‘ala aalihis salatu wat tasliimaat, has informed:

لي مع الله وقت

[Translation of meaning]: I have a [special] time with Allah.

and Sayyidina Abu Dharr Ghaffari has also said likewise. And that our Sufi Master Muhiyuddin [Shaykh ‘Abdul Qadir Jeylani] has stated that his foot is at the necks of all awliyaa and another person also stated such. Loud disputes are raised on these two points. It should be kindly stated what are the meanings of these 2 statements and what are the differences between these two. [You said (paraphrased)] ‘elucidate on it with full attention, in a manner that this poor person (Shaykh Chatri) can comprehend it and send it his way.

My esteemed master! This ascetic has written in his notes that The Last Messenger, ‘alaihis salatu was salam, also had a special time slot, in addition to the perpetual time [of his closeness to Allah, Ta’ala], and that was during fulfilling the salah:

الصلوة معراج المؤمن

[Translation of meaning]: Prayers/salah/namaz are the m’iraj of a believer.

You would have heard:

ارحني يا بلال

[Translation of meaning]: Comfort me, o Bilal!

There is a reliable witness proving this message. And Abu Dharr Ghaffari too was blessed with this wealth based on inheritance and following; because the accomplished followers of the Last Messenger, ‘alaihis salatu was salam, get a wholesome and full share from the inheritance of his magnificent perfections due to their following him.

And that which Shaykh ‘Abdul Qadir, qaddasa sirrahu, said,

قدمي هذه على رقبة كل ولي الله

‘This foot of mine is on the neck of every waliy’ [1]

The author of ‘Awarif [Shaykh Shihabuddin], who is a murid and accomplished student of Shaykh Abun Najeeb Sohrawardi, and this Shaykh Abun Najeeb Sohrawardi has been from the friends and confidantes of Shaykh ‘Abdul Qadir, qaddasa sirrahu, has included this sentence from those which narrate his (i.e., Shaykh ‘Abdul Qadir Jeylani’s) personal experiences and those that are uttered due to the peak of ecstatic [spiritual] sweetness with the noble mashayekh, when one starts to experience [spiritually mighty] states. And it is stated by Shaykh Hammad Dabbas[2], who is from the shuyukh ot the esteemed shaykh [‘Abdul Qadir Jeylani] in Nafakhat, on authority of his firasah (spiritual acumen) – ‘This ‘Ajami’s (non-Arab) foot is the blessed foot, that it shall be on the necks of the awliyaa of his time, and he shall receive instruction from the Almighty to state ‘This foot of mine is on the neck of every waliy’ and this person shall certainly say these words and all awliyaa shall put their necks forward.’

In any case, the Eminent Shaykh [Al-Jeylani] is on the right in stating this, regardless if this statement was manifested due to a state of experiencing the peak of ecstatic spiritual sweetness or if he was instructed by the Almighty to say such. In any case, all the awliyaa of the time, were below his feet. But it should be known that this mandate is specific to the awliyaa of that time. The awliyaa before his eminence and after, are excluded from this mandate; as is known from the discourse of Shaykh Hammad that his [Shaykh ‘Abdul Qadir’s] foot shall be on the necks of the awliyaa of his [Shaykh ‘Abdul Qadir’s] time.

Furthermore, a ghawth was in Baghdad, and Shaykh ‘Abdul Qadir, Ibn Saqqa and ‘Abd-Allah went to visit him[3]. The noble ghawth said [to Saykh ‘Abdul Qadir] on account of his firasah (spiritual acumen), “I see you sitting on a mimbar (pulpit) in Baghdad and you’re stating by your tongue ‘This foot of mine is on every waliy’s neck’ and I see all the awliyaa of your time put their necks forward in front of you in your respect and honor.”

By this haloed gnostic’s (ghawth) saying too, we learn that that mandate [regarding Shaykh ‘Abdul Qadir’s feet being above the necks of awliyaa] is specific to the awliyaa of his time. Even in this time, if Haqq Subhanahu wa Ta’ala, blesses someone with strong sight, he can see that as that ghawth had seen that the neck’s of the awliyaa of his eminence’s (Shaykh ‘Abdul Qadir’s) times were below his feet, and this mandate would not exceed beyond the awliyaa of that time, similarly, the awliyaa before Ghawth Al-A’azdham’s time, qaddasa sirrahu, are not included as the awliyaa before his eminence also include the blessed Sahaba, who are indeed at a higher status than his eminence, qaddasa sirrahu. And how can this mandate be applied to the awliyaa after his eminence as well, because the awliyaa after his eminence also include Imam Mehdi, whose advent has been prophesied by the Exalted Master, ‘alaihis salatu was salam, and thus he has blessed the ummah with the prophesy of his eminent advent; and has called him “Khalifatullah” (خليفة الله, Allah’s vice-regent). And similarly [Imam Mehdi has been called] a compatriot of Sayyidina ‘Eisa, ‘ala nabiyyina wa ‘alaihis salatu was salam, for Sayyidina ‘Eisa is from the one of the previous Ulul ‘Azm[4] prophets; and for the sake of following this esteemed Shari’ah, is connected to the companions of the Last of Messengers, ‘alaihimus salatu was salam. Perhaps it was only due the the exaltedness of the later ones of this ummah, that the Blessed Master, ‘alaihi wa ‘ala aalihis salatu was salam, stated “It is unknown if this ummah’s first ones are better or the latter ones”[5].

Summarily, there is great majesty in the wilayah of his eminence Shaykh ‘Abdul Qadir Jeylani, radzi Allahu ‘anhu, and it has been granted an extremely lofty rank. It has delivered the Wilayatul Khaassatul Muhammadiyyah, ‘ala sahibihas salatu was salam wat tahiyyah, to the very end, by the route of latiifah (gracious subtlety), and has been the eminent bearer of the [spiritual] secrets of that domain. From here, no one should be led to think that since his eminence [Shaykh ‘Abdul Qadir], qaddasa sirrahu, is the eminent bearer of these secrets of the Wilayatul Khaassatul Muhammadiyyah, he must be greater than all other awliyaa of Allah. Because the Wilayatul Muhammadiyya, ‘alaihis salatu wat tasliimaat, is above all other wilayahs of all other Prophets[6], we will say that his eminence, the shaykh [‘Abdul Qadir] is the eminent bearer of the secrets of this Wilayatul Muhammadiyya, which are attained through the route of latiifah, as stated previously – and not the bearer of the secrets of wilayah [of our Master Muhammad, ‘alaihis salam] absolutely, which would necessitate absolute supremacy. Or we can also say that being the eminent bearer of the secrets of Wilayatul Muhammadiyya, does not necessitate supremacy [of wilayah], because it is possible that someone else could supersede by [taking the] route of following and inheriting from [the many] Prophetic perfections, and by these inherited Prophetic perfections, he attains supremacy.

One group of the murids of his eminence shaykh ‘Abdul Qadir, qaddasa sirrahu, exaggerates a lot in regards tothe shaykh, qaddasa sirrahu, and exceeds all bounds in love, as the claimants to the love of Sayyidina ‘Ali, karram Allahu wajhah, [the shi’a] have exceeded all bounds. By the talks of this group, such signs are expressed as if these people consider the shaykh, qaddasa sirrahu, as superior to all awliyaa before and after him, and as if they do not consider anyone other than the prophets, ‘alaihimus salatu wat tasliimaat, as superior to him. This is due to excess in love.

If one asks that his eminence, the shaykh, qaddasa sirrahu, should be superior to all other awliyaa because no other waliy has expressed as many karaamaat and super-natural feats as him, then I would say that excesses in super-natural feats does not prove superiority. It is well possible that the waliy who has not expressed even one super-natural feat is superior to a waliy who has expressed plentiful karaamaat and super-natural feats.

Shaykh ash-shuyukh Shihabuddin Sohrawardi has stated in his ‘Awarif, after talking about the karaamaat and super-natural feats of mashayekh, that

“These are all of Allah Ta’ala’s granting. Sometimes, super-natural feats are manifested to one group of awliyaa and they are gifted with such. Some other times, it is also possible, that there is such a person above all those people, by whom no such feat has been exhibited. Because all these things are for the strengthening of the firm conviction (yaqiin) and the one who has been granted such strength in his yaqiin, he is of no need from any of these. So these karaamaat that we have discussed, they are of a lower status [of blessings] than the essential manifestation and presence of the remembrance (dhikr) of the Almighty in the heart.”

Using the abundant manifestation of supernatural feats as evidence [for higher statuses in front of Allah] is exactly akin to the proposition that someone use Sayyidina ‘Ali’s, radzi Allahu ‘anhu, abundant virtues and merits as a proof for superior status above Sayyidina As-Siddiiq, radzi Allahu ‘anhu, because as many virtues and merits have been manifested by Sayyidina ‘Ali, radzi Allahu ‘anhu, that many have not been manifested by Sayyidina Abu Bakr As-Siddiiq, radzi Allahu ‘anhu[7].

The first type pertains to the knowledge and realizations regarding The Almighty, Jalla Sultanahu, as they pertain to the Self, Attributes and Actions of Wajib Ta’ala, and are outside of the realm that the mind’s eye can see. And they are opposed to the realm of what is known and frequented. With these [knowledge and realizations] He has only blessed only some of His special slaves.

And the second type pertains to manifestations (kashf) of the faces of creation and informing regarding the unknown matters related to the temporal world.

The first type is special to the people of truth and the possessors of m’arifah (realizations regarding Allah Ta’ala) and the second type is avialable to both truthful and dishonest people because even the ahl al-istidraj[8] have access to the second type.

The first type holds exalted status and reliability in the court of The Almighty, Jalla wa ‘Alaa, for He has made it peculiar to His awliyaa and not included His enemies in it. And the second type holds reliability in front of common creations, and in their eyes it is honored and esteemed, even if it is manifested by the ahlul istidraj, to the extent that people may even start venerating them due to ignorance, and start following in their footsteps diligently, in wet and dry. In fact, these deprived people, i.e., the common people, do not know about the supernatural feats of the first type and do not count them amongst karaamaat, because according to them, supernatural feats are resplendent in the second type. And according to these deprived people, karaamaat are related to the manifestations of the faces of creations, and informing regarding their personal, unknown matters. How senseless are they! The knowledge that pertains to the conditions of the apparent and hidden creations, what honor and special grant does it contain![9] In fact, this knowledge is so worthless that it should be transformed into ignorance so that [a slave] attains oblivion from [the rest of] creations and their states. Only and only the m’arifah of Haqq Ta’ala wa Taqaddas, is worthy of respect, honor, prestige and adoration.

پری نھفتہ رخ و دیو در کرشمہ و ناز

بسوخت عقل زحیرت کہ ایں چہ بوالعجبی است

[Persian Couplet]: The fairy hides her face, and satan displays feminine pique. The brain evaporates in amazement at such a mystery.

And it is near to our discussed discourse what Shaykh al-Islam Harawiy and Imam Ansari have stated in ‘Manaazil As-Saaireen’ and its exegate [has also stated], that – That which has been proven to me by experience is that the firasah (spiritual acumen) of the ahl al-m’arifah (the people of realization) is in the matter that they can distinguish between the person who is worthy of Allah Jalla wa ‘Alaa, and the one who is not worthy; and recognize those people of diligence who are busy with Allah Subhanahu wa Ta’ala, and have reached the station of accomplishment. This is the firasah of the ahl al-m’arifah. But those people who do exert on themselves and who attain diligence by going through hunger, solitude, and [false] refinement of their inner selves, but cannot reach the path of Haqq Ta’ala, their [so called ‘firasah’] is that faces appear before them, and they inform regarding [some] unseen matters that are specific to creations. These people then, can only inform regarding creations, because they are curtained from [the realizations regarding] Haqq Subhanahu. As for the ahl al-m’arifah, then, as their employment of realization of Haqq Ta’ala pertains to those matters that are made known to them, they thus only inform regarding Allah. As the majority of people in the world stay disconnected from Allah Subhanahu, and are busy in the world, their hearts are attracted towards those who only receive kashf [manifestations] of faces and information regarding the conditions of creations. These [common] people then honor such people, and believe that such people are the men of Allah and His special slaves, and they stay disconnected to the manifestations presented to the people of truth; and whatever they tell them regarding Allah Subhanahu, they consider them [the people of true m’arifah] as unworthy. And these people of the world say ‘If these people were the people of truth (as they perceive with their faulty minds) then they would have informed us of our conditions and the conditions of other creations.’ And when these people [the people of falsehood] are not strong enough to bear the kashf of the states of creations, then how can they be capable to bear the kashf of matters higher than that. By such a misguided analogy [as just stated], the people of the world belie the people of truth; but these people are blind to truthful information and they are not aware that Allah Ta’ala has decreed these ahl al-m’arifah people as immune to witnessing the creation [and its states] and has decreed them to be His choicest slaves, and has kept them protected and aloof from [remembrance of] creation and maintained their jealousy for Him. And if these people were from those who stay busy in the creation, then they would not be worthy of Haqq Subhanahu. And we have witnessed the ahl al-Haqq – if they take even a slight heed of the kashf of faces, they obtain from it that which is unable to be understood by other people with the same knowledge – due to the firasah that is established for the ahl al-m’arifah, and this is the firasah that pertains to Haqq Subhanahu and those things that are close to Him. But the firasah of the people of passions which is out of this and only connected to creation, it is neither connected to Haqq Subhanahu, nor is it connected to those things that are near to Him – and it is common to Muslims and jews and christians and all communities, as there is nothing exalted or honorable[10] in such a firasah in front of Allah, that He tie His special slaves to it.

END LETTER 293 ————————————————————————————————

Footnotes:

[1] – And at the time of stating these words, roughly 50 mashayekh were present in the gathering, and some mashayekh have stated that at that time, the Almighty manifested a special expression of grace on the heart of The Ghawth, Shaykh ‘Abdul Qadir Jeylani, and the Blessed Prophet, sal Allhu ‘alaihi wa ‘ala aalihi wa sallam, along with a group of angels, in the presence of [the souls of] early and latter awliyaa, offered him a cloak as a gift.

[2] – Shaykh Hammad, qaddasa sirrahu, is from the shuyukh of the noble Shaykh ‘Abdul Qadir Jeylani, rahmatullaahi ‘alaihi. On the outwardly, he didn’t seem very educated, but he had opened up doors of various m’aarif (realizations) and secrets. Shaykh ‘Abdul Qadir Jeylani stayed in his blessed company during his youth. One day Shaykh ‘Abdul Qadir Jeylani was sitting in his gathering with extreme respectfulness, and when he had gotten up and left, Shaykh Hammad had said, “A time shall come when this ‘Ajami person’s feet shall be at the necks of the awliyaa.” Shaykh Hammad passed into Allah’s mercy in the holy month of Ramadzan in the hijri year 525.

[3] – This has been reported at length in Fataawa Hadiithiyyah of Ibn Hajar.

[4] – Ulul ‘Azm refers to the 5 greatest prophets of Allah of the peak unbreakable resolve, who suffered the most at the hands of their detractors. They are our Masters Muhammad, Ibrahim, Moses, Jesus and Nuuh, ‘ala nabiyyina wa ‘alaihimus salam.

[5] – This is the hadii:th

مثل أمّتي مثل المطر لا يُدرى أوّله خير أم آخره – رواه أحمد والترمذي

Translation of meaning: The similitude of my ummah is to rain; it is unknown if the first of it is better or the last of it. (Ahmad, Tirmidhi)

[6] – Our Porphet, our Master Sayyidina Muhammad ﷺ, is the greatest of ALL Prophets. His ummah is the best of all the ummahs of the other prophets. Reason dictates that the wilayah of his ummah is also the best and most exalted of the wilayahs found in any other ummah.

[7] – The ‘aqidah of the Ahlus Sunnah wal Jama’ah is unanimous that our Masters the Shaykhayn, Abu Bakr and ‘Umar are higher in status than our Master ‘Ali, radzi Allahu ‘anhum, and there are direct evidences for this from the Quran and hadiith. The noble Imam Rabbani stresses on it and gives the example from the case of our esteemed Khulafaa to expound on his point regarding there being no connection between superiority in front of Allah and the manifestation of plentiful supernatural feats.

[8] – The ahl al-istidraj are the people of istidraj, that is, they either are infatuated by it, or by the people expressing istidraj. They can be sinful Muslims, mubtadi’s, or kafirs.

Istidraj is proven by the Quran itself and is explained in our texts of ‘aqidah, for example, our master, Imam Al-A’azdham’s Fiqh Al-Akbar. It is Allah’s granting the kuffaar, mubtadi’s, and sinful Muslims, their desires and them thinking they shall escape, but they know not, they are headed for Allah’s ‘adhab, and we seek His refuge from it.

Supernatural feats manifested by the enemies of Allah, such as by ibliis, the pharaoh and the anti-Christ (dajjal), which are recorded in narrations as having happened in the past or will happen in the future, are neither called ‘signs’ nor karaamaat. Instead, we call them as the granting of their desires, and this is because Allah Ta’ala grants the desires [istidraaj] of His enemies to seize and punish them, and they increase in heedlessness and/or kufr. This is all practicable and possible. (Fiqh Al-Akbar)

[9] – Note that Imam Rabbani says that the knowledge that pertains to the apparent and hidden creations contains nothing special or honorable, so much that Imam Rabbani suggests, it is not even worth having, and even below the status of a waliy. A waliy is a subject of our Master Rasulullah’s ﷺ ummah. His status is not even as high as the status of a companion of the Master ﷺ. It’s a given that the noble companions and the esteemed awliyaa gain all benefits through none other than our Master ﷺ.

Those idiots then, who suggest that our Master Rasulullah’s ﷺ knowledge was lesser than the angel of death, or ibliis, or is just akin to the knowledge of a child or an insane person, should take heed and repent from their kufr of speaking ill of our Master Rasulullah ﷺ, and we seek Allah’s refuge from speaking disrespectfully about him.

With such kind of comments coming from people who claim to be ‘Muslims’ and ‘Sufis’, is it any wonder that the kuffaar are so bold in their antagonism to our Master ﷺ?!

[10] – Please take note dear reader that Imam Rabbani is quoting other esteemed Sufis and agreeing that the firasah of the people of passions and the kuffaar is worthless and disgraced in front of Allah.

There is NO SUCH THING as a kafir’s spirituality or m’arifah. kufr is unacceptable in front of Allah and a kafir’s worship and prayers are only worthless garbage. A kafir doesn’t know Allah, and he has ZERO spiritual faydz. Period.

As the Quran says:

وَمَا دُعَاء الْكَافِرِينَ إِلاَّ فِي ضَلاَلٍ

Translation of meaning: The prayers of the kafirs are nothing but waste. [Holy Quran 13:14 & 40:50]

Those jahil perennialist idiots who claim to be ‘scholars’ of Tasawwuf and try to draw parallels between the esteemed noble Tasawwuf of Islam and the filthy garbage mysticism of systems of kufr like the kabbalah of judaism or try to find a ‘common ground’ between Islam and the filthy anti-spirituality of polytheist budhhism should repent before Allah and denounce their kufr. It is kufr to praise and honor kufr or to equate it to Islam.

The quoted passage shows that the true and knowledgable Sufis of the Ahlus Sunnah have always considered christianity and judaism as ugly kufr and not worthy of Muslim’s respect (the other religions only being worse). Those munaafiqiin, mulhidin and zanadiiq who try to equate Islam with christianity and judaism or honor their filthy religions should take note.

Please remember dear reader that the ahl al-kitab (jews & christians) are kafirs and NO SUNNI / SUFI / ASH’ARI / MATURIDI has EVER considered them as believers or them or their religions as equal to Islam / Muslims.

A person who considers ahl al-kitab as equal to Muslims or their religions as equal to Islam – IS A KAFIR – according to the unanimous ruling of ALL AHLUS SUNNAH SCHOLARS (SUNNI / SUFI / ASH’ARI / MATURIDI).

These are two excellent and superb letters drenched in praise of the Almighty and negating all similitude to creation and flaws for him. They also contain important points of tasawwuf. In sha Allah, they are found beneficial.

TRANSLATION OF LETTER 307 STARTS ————————————————————

Written towards Mawlana ‘Abdul Wahed Lahori – On the meaning of the pure phrase “Subhan Allahi wa bihamdihi” (سبحان الله و بحمده) and the elucidation of matters pertaining to them.

بسم الله الرحمن الرحيم

After hamd [i.e., praise of Allah] and salaat [on His Beloved Messenger], it should be known that at the time of worshiping, what ever from the categories of beauty and [human] perfections the worshiper attains, it all reverts back to the success granted by Allah, Jalla Sultanahu, and it is the beauty of His teaching [us] and a Divine favor [upon the worshiper]; and what ever from the categories of deficiency and ineptitude he finds in his worship, it reverts to his nafs (i.e., his inner, carnal self), and it is begotten by its innate basefulness. And no deficiency and ineptitude can revert to the Divine Court of The Most Exalted – everything there is goodness and perfection. Likewise, all the beauty and perfection [in created things] that is found in the universe, it all reverts to the Divine Court of The Most Exalted, and all the evil and deficiency that is found in the universe, it reverts to the realm of possibilities, wherein basefulness takes a firm foothold, and such basefulness is the melting pot of all evil and disparity.

The pure phrase

سبحان الله و بحمده

[Transliterated]: Subhan Allahi wa bihamdihi

[Translation of meaning]: Glorified is Allah and to Him belongs all praise

explains these two points in a very collated manner. And attributes perfections disbarred from evil and deficiencies, which are not attributed to His Most Exalted Self and expresses attributing Divinity [to Him].

And it expresses thankfulness, along with the worship of praising (hamd), which is the king of thankfulness – for His Supreme Attributes & Acts and the magnanimous gifts and blessings granted by Him.

It is from this that it is stated in Prophetic hadith, ‘alaihi wa ‘ala aalihis salatu wat tasliimat, that who ever repeats this blessed phrase a 100 times during the day or night, then absolutely no person can be equal to him for that day or night, except the one who also repeats it a 100 times [or more]. How can someone be equal to him, because his every deed and worship is expressing a thankfulness from the [infinite] thankfulness of his Creator (i.e., thankfulness due to Him) – which is expressed by ONE segment of this phrase! And the SECOND segment, which expresses the Uniqueness and Divinity of His Supreme Self, it is additional. Then, it is incumbent upon you, that every day and night, recite this pure phrase a 100 times; and Allah Subhanahu wa Ta’ala is The One Who grants success.

[Translation of meaning]: Glorified is Allah and to Him belongs all praise, by the count of His creations, and as is worthy of His Ridza, and as heavy as the weight of His ‘Arsh, and equal to the counts of His [revealed] words. (Sahih Muslim)

and it also states in hadith:

سبحان الله ملء الميزان – اخرجه الديلمي

[Translation of meaning]: Glorified is Allah, [by as many times as] fill the scales. (Reported by Daylami)

and it is also stated as such:

الحمد لله اضعاف ما حمده جميع خلقه

[Translation of meaning]: All praise is due to Allah, plentifully more than what has been uttered by all His creations collectively.

even though the speaker would have said these words just once, and not more than once. Then on what grounds do we say عدد خلقه (the count of His creations) and by what meaning is it said رضا نفسه (as is worthy of His Ridza), and how can it be وزنة عرشه (the weight of His ‘Arsh), and how can مداد كلماته (the counts of His [revealed] words) be considered right, and how can it be considered to fill up the scales, and according to what meanings is اضعاف ما حمده جميع خلقه (plentifully more praise than what has been uttered by all His creation collectively) said?

ANSWER: We say that man is a collation of the worlds of creation and the world of commandments. What ever exists in creation and commandments, exists in man, and then some more, and that more is his unified feature (الهيئة الوحدانية – al-haiy-at ul-wahdaniyyah; haiy-at-e-wahdani), which has been constructed by the merger of creation (khalq) and commandment (amr) – and this haiy-at ul-wahdaniyyah has not been granted to anyone other than man – and this haiy-at ul-wahdaniyyah is incredibly unique and awe-inspiring; and a marvelous artwork. Therefore, all the hamd (praise [of Allah]) that is rendered by man, it will be magnanimously more than the hamd rendered by all other creation – and based on this explanation lay the solution to the rest of the questions. Then by ‘all creation collectively’, we will take the meaning of ‘all creation other than man’. And even if we include man, we will say that as the accomplished man (al-insan al-kamil) finds all components of the universe as a part of himself, he also finds other men as parts of himself (i.e., he sees reflections of all creations in himself) and considers himself as a totality of all creation. Therefore the hamd rendered by such an accomplished man (al-insan al-kamil) will be found to be multiplied by manifold of itself, and also found to be multiplied manifold of the hamd rendered by all other men.

And peace descend upon every person who is a follower of guidance and considers as compulsory the following the Prophet Mustafa, ‘alaihi wa ‘ala aalihi minas salati atammuhaa wa minat tahiyyati akmaluhaa.

END LETTER 307 ————————————————————————————————

TRANSLATION OF LETTER 308 STARTS ————————————————————

Penned towards Mawlana Faidzullah Panipati; elucidating on the meaning of the following Prophetic hadith, ‘ala sahibahas salatu was salam

[Translation of meaning]: Two phrases which are light on the tongue, heavy on the scales, much accepted to Ar-Rahman: Subhan Allahi wa bihamdihi; Subhan Allah il-‘Azdheem [Glorified is Allah and to Him belongs all praise; glorified is Allah, The Most Exalted] – (Sahih Bukhari)

May Allah Ta’ala grant you goodness and guidance. Know that The Master, ‘alaihis salatu was salam, has commanded that two phrases are such that they are light on the tongue, heavy on the scales, and magnanimously accepted to our Creator, The Most Merciful.

The reason of their being light on the tongue is obvious, that their letters are a few. And the reason for their being heavy on the scales and being magnanimously accepted to Ar-Rahman, our Creator, is that – the first segment of the first phrase (Subhan Allah; سبحان الله) – gives the benefit of expressing the absolute uniqueness of His Supreme Self from all those things that are not befitting of His Self, ‘Azza wa Jall, and expressing His Divinity – and it expresses His Supreme Self as being pure and free of ALL attributes of defects, emergence (huduuth) [i.e., having a beginning, or being intrinsically possible], and change/degradation. And the second segment of this phrase, delivers the benefit of Allah’s attributes of perfection and His affairs of magnificence, whether those attributes and affairs are of virtues or grants. And adding the two segments to merge them into one, delivers the benefit of giving evidence for Allah Ta’ala’s Divinity and supreme transcendence [from all attributes of creation], and all attributes of absolute perfection and magnificence. Then the conclusion and summary of the first phrase is that ALL transcendence and sanctification reverts to His Self, Subhanahu, and ALL attributes of absolute perfection and absolute magnificence are proven only for His Self, ‘Azza wa Jall.

And the conclusion of the second phrase is that all transcendence and sanctification are only for Allah. And the proving of absolute majesty and supremacy too is only for His Self, ‘Azza wa Jall, and it contains an indication towards the fact that absolute dissociation from ALL defects is only due to His absolute supremacy and majesty. Therefore, both phrases shall be heavy in the scales and are beloved to Ar-Rahman.

Furthermore, tasbiih (glorification [of Allah]) is the key to repentance; in fact, it is its cream and summary; as I have ascertained this in some letters. Then, tasbiih is the means of deleting sins and having mistakes pardoned. On this account too, it is heavy on the scales, and that which causes the scale of goodness to tip, and [it is] beloved to Allah, because Allah likes to forgive and pardon.

Furthermore, when the person who renders tasbiih (glorification) and hamd (praise) expresses His Divine Self as trascendent of those things not worthy of Him, and proves the attributes of absolute perfection and magnificence for His Divine Self – then it is hoped from Al-Karim Al-Wahhab (The Most Generous, The One Who grants abundantly) that He shall also purify the one who renders the tasbiih and grant him transcendence from blameworthy things, and create attributes of human perfection in the one performing the hamd, as Allah Ta’ala has stated

هَلْ جَزَاء الْإِحْسَانِ إِلَّا الْإِحْسَانُ

[Translation of meaning]: Is not the return for goodness, goodness? – Holy Quran 55:60

Both these phrases then, are necessarily heavy on the scales, as their repetition is the cause of sins being eliminated, and they are beloved to Ar-Rahman [i.e., supremely acceptable in His court], because due to them, good qualities are born.

It has been a necessity for me to write about the filthy kuffaar and on despising their filthy religions. However, as Ramadan approaches, these two are awesome letters on love for the Prophet’s ﷺ progeny, one’s fellow Muslims and on compassion and softness towards our brothers and sisters in Islam.

TRANSLATION OF LETTER 55 STARTS —————————————————————

Written as a declaration of love, towards the refuge of nobility, Shaykh ‘Abdul Wahhab Bukhari.

For some time now, apart from the previous affinity and association, the heart has developed further love for you. Due to this, the ascetic is engaged and engrossed in du’aa for you in [your] absenteeism. And when the Master of the Universe and the Pride of All Creation, ‘alaihi wa ‘alaa aalihis salawatu wat tasleemaat, commanded:

من احب اخاه فيعلم اياه

مسند احمد,بخاري في الادب المفرد, ترمذي, ابن حبان

Translation of meaning: He who bears an affinity to his [Muslim] brother, he should make it known to him. (Hadith – Musnad Ahmad, Adab Al-Mufrad by Bukhari, Tirmidhi, Ibn Hibban)

[the ascetic] felt better and appropriate to express his affinity to you. And due to this brotherly love which has been cultivated with the near ones (i.e., his progeny, the Saadaat) of the Master, sal Allahu Ta’ala ‘alaihi wa aalihi wa sallam, the connection of hopefulness has been firmly grasped by the hands. May Haqq Subhanahu wa Ta’ala, grant steadfastness in the love for them (the noble progeny of the Prophet), by the hurmat (tawassul) of the Sayyidil Bashr, ‘alaihi wa ‘alaa aalihis salatu was salam.

END LETTER 55 —————————————————————————————————

TRANSLATION OF LETTER 98 STARTS —————————————————————

Written towards Shaykh Zakariyya’s son, Shaykh ‘Abdul Qadir

On calling towards adopting softness and shunning sternness, in light of the Prophetic ahaadiith, ‘alaihis salaatu was salaam.

May Haqq Subhanahu wa Ta’ala grant steadfastness on the station of justice. Some ahaadiith of the Master, the Blessed Prophet, ‘alaihi minas salawaati afdzaluhaa wa minat tasleemaati akmaluhaa, are quoted. May Allah Subhanahu wa Ta’ala grant the capability to act according to them.

Translation of meaning: Indeed, Allah is The One who accords gentleness, He keeps gentleness as His friend [i.e., it earns His ridza], and He bestows that on gentleness what He does not bestow on sternness; and neither does He bestow it on anything other than gentleness. (Sahih Muslim)

2) According to one narration, the Master articulated to ummunaa ‘Aisha as such:

Translation of meaning: [O ‘Aisha] do not let go of gentleness, and refrain from sternness and answering back; indeed, gentleness does not but beautify something, and when it is removed from it, it but takes from it [and makes it ugly]. (Hadith – Sahih Muslim)

3) The Master, the Blessed Prophet ﷺ also commanded as such:

من يحرم الرفق يحرم الخير – صحيح مسلم, مسند احمد, و غيرهم

Translation of meaning: He who is deprived of gentleness, he is deprived of goodness. (Sahih Muslim, Ahmad, and others)

4) And the Master, the Benevolent Prophet ﷺ, also commanded:

إن أحبكم إلي أحاسنكم أخلاقا – صحيح بخاري

Translation of meaning: Indeed, the one amongst you dearest to me is the one who has the noblest character. (Sahih Bukhari)

5) He also commanded as such:

من اعطي حظه من الرفق اعطي حظه من الدنيا و الاخرة – مسند احمد, ترمذي

Translation of meaning: He who has been granted a portion from gentleness, has been granted a portion from the goodness of the world and the hereafter. (Musnad Ahmad, Tirmidhi)

Translation of meaning: Should I not inform you who is forbidden on the fire of hell, and on whom the fire of hell is forbidden? Every gentle, soft-tempered, easy going person [who is] close [to people, i.e., friendly natured]. (Tirmidhi)

Translation of meaning: The one who swallowed his anger, and he was capable to let it carry on, then on the day of judgment Allah shall call him in front of people, until such that he shall choose any Hourie he wishes [by the authority granted to him by Allah]. (Tirmidhi)

Translation of meaning: Should I not tell you about the people of Jannah? It is he who people consider weak and subjugated, [but if] if he takes an oath by Allah, he fulfills it. Should I not inform you of the people of the fire? Every violent, rough, arrogant person. (Tirmidhi)

Translation of meaning: He who adopts meekness for the sake of Allah, Allah uplifts him; to his self, he [seems he] is belittled, but in the eyes of people, he is grand; and he who is arrogant, Allah ‘azza wa jall, debases him, and in the eyes of people he is little, and to himself, he is great, to the extent that he is more debased to them (i.e., people) than a dog or a pig. (Bayhaqi)

Translation of meaning: He who protects his tongue, Allah shall conceal his ‘awrah [of sins], and he who turns back his anger, Allah shall turn back ‘adhab (punishment) from [reaching] him on the day of judgment, and whatever excuse he presents to Allah, Allah shall accept his excuse (i.e., judge him favorably). – (Bayhaqi)

Translation of meaning: The one whose brother has a transgressed his rights, he should forgive him today itself, before such time that he possesses neither dinar nor dirham (money); if he (the transgressor) has good deeds, they shall be taken away from him proportionate to his transgressions, and if he doesn’t have good deeds, the victim’s sins shall be taken and loaded onto him. (Bukhari)

Translation of meaning: [The Prophet asked] “Do you know who is bankrupt?”. The people replied, “The bankrupt amongst us is the one who has no dirham or properties.” He, ‘alaihis salam, then said, “the bankrupt from my ummah is the one who shall appear on the day of judgment with salah, fasts, [and] zakat and [despite all that] he would have insulted someone, or slandered someone, or swallowed someone’s money unjustly, or shed someone’s blood unjustly [i.e., killed him], or beaten up someone unjustly, then his good deeds shall be given to this victim, and likewise to that victim and so on, then if his good deeds are exhausted before he pays back what he owes [to his victims], then their [the victims’] bad deeds shall be taken from them and loaded onto him, and then he [the transgressor] shall be thrown into hellfire. (Muslim)

20) It is narrated from our master Mu’awiyah, radzi Allahu ‘anhu, that he wrote to our Mother ‘Aisha, radzi Allahu ‘anhaa, to write him such a letter which contains a concise [Prophetic] bequeathment, then our Mother, radzi Allahu ‘anhaa, wrote:

Translation of meaning: Salamun Alaykum, and after that, [let it be known that] I heard Rasulullah, sal Allahu Ta’ala ‘alaihi wa ‘alaa aalihi wa sahbihi wa sallam, say, “The one who does not care about people’s being upset worrying only about Allah’s ridza, Allah shall sufficiently help him against people’s burdens [placed onto him]; while he who is careless about Allah’s wrath seeking to please people, then Allah shall hand him over to people [i.e., permit people to do with him as they please] was-salamu ‘alaika.” (Tirmidhi)

The Master, the Blessed Prophet, sal Allahu Ta’ala ‘alaihi wa ‘alaa aalihi wa sahbihi wa sallama wa baaraka, stated the truth. May Allah, Subhanahu wa Ta’ala, grant us and you the capability to act on the teachings of the Mukhbir as-Sadiq, ‘alaihis salam.

Even though these ahadith have been written without translation, it’s best if you turn towards the noble Shaykh Gio and try to understand their meanings so that action in accordance to them may be granted [by Allah]. The stay on this world is for a very short while; and the ‘adhab of the hereafter is extremely severe and everlasting. Far-sighted vision must be employed and one shouldn’t be deceived by this world’s dimming lushness and freshness. If anyone was accorded honor and dignity due to worldliness, then the duniya-seeking kuffaar would have been the patrons of the greatest honors. Getting infatuated with the outward of the duniya is senselessness. A few days of respite must be considered a bounty and one must try to strive in deeds earning Haqq Ta’ala’s ridza, and one must treat His creation virtuously.

التعظيم لامر الله و الشفقة على خلق الله

are the two grand foundations to salvation in the hereafter. What ever the Mukhbir as-Sadiq, ‘alaihis salatu was salam, has commanded, is in accordance to that same truth, ma’aadh Allah there is definitively no room for any joking or fooling around in it. Until when can one sleep like a dreaming rabbit? Eventually one will have to see the face of stiff disgrace and debasement. Allah Ta’ala states in Juz 18 in Surah Muminoon:

Translation of meaning: Do you think that We created you in vain and you shall not be brought back to Us [to bear account]? — [Holy Quran 23:115]

Although the ascetic is aware that your time does not feel worthy to listen to such talks, it is the start of youth, and worldly goodies lie abundant [at your disposal], rulership and dominance over people too is attained (in such circumstances, it is extremely difficult to listen to words of nasiihah/advise) – he is saying these things out of compassion at your state. Right now, nothing is lost, there is still time for tawbah and turning towards Allah. Informing [you] is necessary.